The Heart of Awareness ~
a translation of The Ashtavakra Gita
by Thomas Byrom
Listen to Audio Tapes on the Essenes, by Nazariah Below are 6 audio recordings:
You Are a divine act of fullness
You are the ultimate , you are the totality , you are the life which expresses its being ness through this play of creation . All the visible forms including us are like hollow mediums , the divine energy that you are breathes life into them so that it can express its oneness, fullness, alertness and silence .You are the creator and also the creation, the life and also the living , the start and also the end.
Yoga Sutras (01/85) Swami Rama
(01/85) (Lecture 1 of 8, Part 1 of 8 )
Eight lectures by Swami Rama on the Yoga Sutras of Patanjali emphasize practical advice on the methods of Yoga and Meditation. The 13 hours of talks have been divided into 85 parts of 10 minutes or less.
Lecture 1 of 8, Part 1 of 8 includes:
yoga used in many connotations, Sanskrit root means to unite or to join, individual soul united to cosmic soul is yoga, samadhi is yoga, prana and apana joined is yoga, karma yoga, jnana yoga, raja yoga, laya yoga, in bible is thy yoke, yoga is not a religion, millions seek truth and self-realization or God as
Your GROSS and SUBTLE MIND – Tsem Tulku Rinpoche
Just how does Enlightenment/Self-Realization/No-Mind/Liberation happen?
Lao Tzu’s famous poetic Tao Te Ching starts with the words “A way that can be walked is not The Way.”
Realize that it has nothing to do with the intellect or scientific proof, but that of firsthand experiential verification.
Realize that to truly know, rather than knowing ABOUT, involves BEING that which is to be known.
J. Krishnamurti – The Speaker
Noble Eightfold Path
Overcoming Laziness: Finding Joy in Practice – Ven. Rita Riniker
(August 7, 2004)
**Please give a few seconds for the audio clip to load and then press play**
The biggest obstacle to meditation (or any practice, really) is the laziness of “just not feeling like”. How do we identify this laziness and how can we replace it with a deep joy in practice? Ven. Rita leads us in exploration, discussion and meditation on this troublemaker, and gain some simple skills to use at home.
The Stairs, The Light, The Window, The TV & Table
I was holding my baby nephew who is only 8 months old, he is the cutest little thing. Lately his new thing is that he likes to point at things.
While I was holding him, he started the point at these 5 things the stairs, the light, the window, the TV and the living room table. In my mind, I didn’t think anything of it, because he loves to point at things now. But when he pointed at these things, it resonated in me as if it was something I should pay attention to. I started thinking about these things and these are the thoughts that came to my mind about these objects.
Awakening vs. Enlightenment
A clear distinction should be made between awakening to the Way (Great Awakening) and attaining the Way (attaining Enlightenment). (Note: There are many degrees of Awakening and Enlightenment. Attaining the Enlightenment of the Arhats, Pratyeka Buddhas, Bodhisattvas, etc. is different from attaining Supreme Enlightenment, i.e., Buddhahood.)
To experience a Great Awakening is to achieve (through Zen meditation, Buddha Recitation, etc.) a complete and deep realization of what it means to be a Buddha and how to reach Buddhahood.
It is to see one’s Nature, comprehend the True Nature of things, the Truth. However, only after becoming a Buddha can one be said to have truly attained Supreme Enlightenment (attained the Way).
A metaphor appearing in the sutras is that of a glass of water containing sediments. As long as the glass is undisturbed, the sediments remain at the bottom and the water is clear. However, as soon as the glass is shaken, the water becomes turbid. Likewise, when a practitioner experiences a Great Awakening (awakens to the Way), his afflictions (greed, anger and delusion) are temporarily suppressed but not yet eliminated.
To achieve Supreme Enlightenment (i.e., to be rid of all afflictions, to discard all sediments) is the ultimate goal. Only then can he completely trust his mind and actions. Before then, he should adhere to the precepts, keep a close watch on his mind and thoughts, like a cat stalking a mouse, ready to pounce on evil thoughts as soon as they arise.
To do otherwise is to court certain failure, as stories upon stories of errant monks, roshis and gurus demonstrate.
As mentioned above Buddha can refer to the historical Buddha Shakyamuni or to anyone who has attained full enlightenment. Geshe Kelsang Gyatso explains in Introduction to Buddhism
Awakened One
In general, ‘Buddha’ means ‘Awakened One’, someone who has awakened from the sleep of ignorance and sees things as they really are. A Buddha is a person who is completely free from all faults and mental obstructions. There are many people who have become Buddhas in the past, and many people will become Buddhas in the future….There is nothing that Buddha does not know. Because he has awakened from the sleep of ignorance and has removed all obstructions from his mind, he knows everything of the past, present, and future, directly and simultaneously. Moreover, Buddha has great compassion which is completely impartial, embracing all living beings without discrimination.
He benefits all living beings without exception by emanating various forms throughout the universe, and by bestowing his blessings on their minds. Through receiving Buddha’s blessings, all being, even the lowliest animals, sometimes develop peaceful and virtuous states of mind. Eventually, through meeting an emanation of Buddha in the form of a Spiritual Guide, everyone will have the opportunity to enter the path to liberation and enlightenment. As the great Indian Buddhist scholar Nagarjuna said, there is no one who has not received help from Buddha.
Buddha’s Good Qualities
It is impossible to describe all the good qualities of a Buddha. A Buddha’s compassion, wisdom, and power are completely beyond conception. With nothing left to obscure his mind, he sees all phenomena throughout the universe as clearly as he sees a jewel held in the palm of his hand. Through the force of his or her compassion, a Buddha spontaneously does whatever is appropriate to benefit others. He has no need to think about what is the best way to help living beings – he naturally and effortlessly acts in the most beneficial way. Just as the sun does not need to motivate itself to radiate light and heat but does so simply because light and heat are its very nature, so a Buddha does not need to motivate himself to benefit others but does so simply because being beneficial is his very nature.
Emanations of Buddha
Like the reflections of the moon that effortlessly appear in any body of still water, a Buddha’s emanations spontaneously appear wherever living beings’ minds are capable of perceiving them. Buddhas can emanate in any form whatsoever to help living beings. Sometimes they manifest as Buddhists and sometimes as non-Buddhists. They can manifest as women or men, monarchs or tramps, law-abiding citizens or criminals. They can even manifest as animals, as wind or rain, or as mountains or islands. Unless we are a Buddha ourself we cannot possibly say who or what is an emanation of a Buddha.
The Supreme Emanation
Of all the ways in which a Buddha helps living beings, the supreme way is by emanation as a Spiritual Guide. Through his or her teachings and immaculate example, an authentic Spiritual Guide leas his or her disciples along the spiritual path to liberation and enlightenment. If we meet a qualified Mahayana Spiritual Guide and put into practice everything he or she teaches, we shall definitely attain full enlightenment and become a Conqueror Buddha. We shall then be in a position to repay the kindness of all living beings by liberating them from the sufferings of samsara and leading them to the supreme bliss of Buddhahood.
Taken from: http://www.aboutbuddha.org/english/who-is-buddha.htm/
Do not rely upon other conditions.
In the practice of training the mind, we rely upon our own inner strength rather than upon external conditions. We do not need to wait for better conditions before starting to practise, because we can transform any circumstances, whether good or bad, into the path to liberation and enlightenment. If we wait until we find perfect conditions, we will never begin our study and practice of Dharma. Moreover, if we are preoccupied with creating perfect external conditions, we will never find the time to meditate because we will be too busy trying to fulfil our insatiable desires. For example, we may have a very agreeable partner, but because of our discontented mind still look around for someone else, or we may have a good car, but still want a bigger and more expensive model. Again, our present job may be very good, but out of discontent we still want a better one. If we pursue all our desires, there will be little or no time for Dharma practice.
Apply the principal practice at this time.
At the moment we have a precious human life, but it is uncertain how long it will last. We should think, “Since it would be a great tragedy to waste this rare opportunity, I must use it in a meaningful way.” It is pointless to work just for material wealth. Even if we were to become very rich, we would still have to experience the sufferings of samsara. There are many wealthy people who have great problems and worries. We should think:
The greatest purpose of this life is to provide a means for attaining liberation and enlightenment. The only way to attain these is by practising Dharma. Among Dharma practices, the supreme practice is training the mind. Therefore, I must practise training the mind now.
Taken from: http://www.aboutbuddha.org/english/training-the-mind.htm/
Life of Buddha – Attaining Enlightenment
The following excerpts about the life of Buddha are taken from Geshe Kelsang Gyatso’s book, Introduction to Buddhism.
A Suitable Place for Meditation
Siddhartha then made his way to a place near Bodh Gaya in India, where he found a suitable site for meditation. There he remained, emphasizing a meditation called “space-like concentration on the Dharmakaya” in which he focused single-pointedly on the ultimate nature of all phenomena. After training in this meditation for six years he realized that he was very close to attaining full enlightenment, and so he walked to Bodh Gaya where, on the full moon day of the fourth month of the lunar calendar, he seated himself beneath the Bodhi Tree in the meditation posture and vowed not to rise from meditation until he had attained perfect enlightenment. With this determination he entered the space-like concentration on the Dharmakaya.
Conquering all Distractions
As dusk fell, Devaputra Mara, the chief of all the demons, or maras, in this world, tried to disturb Siddhartha’s concentration by conjuring up many fearful apparitions. He manifested hosts of terrifying demons, some throwing spears, some firing arrows, some trying to burn him with fire, and some hurling boulders and even mountains at him. Through the force of his concentration, the weapons, rocks, and mountains appeared to him as a rain of fragrant flowers, and the raging fires became like offerings of rainbow lights.
Seeing that Siddhartha could not be frightened into abandoning his meditation, Devaputra Mara tried instead to distract him by manifesting countless beautiful women, but Siddhartha responded by developing even deeper concentration. In this way he triumphed over all the demons of this world, which is why he subsequently became known as a “Conqueror Buddha.”
Attaining Enlightenment
Siddhartha then continued with his meditation until dawn, when he attained the varja-like concentration. With this concentration, which is the very last mind of a limited being, he removed the final veils of ignorance from his mind and in the next moment became a Buddha, a fully enlightened being.
The Sanskrit word for enlightenment is “bodhi,” which means “awakened.” But awakened to what?
The only true answer to the question is to realize enlightenment. Short of that, we must come up with provisional answers that, the teachers tell us, do not really do justice to enlightenment.
Enlightenment can be defined as the cessation of dukkha, which is another word usually mangled in translation. It can be defined as the full realization of the truth of the Buddha’s teachings. It can be defined as awakening to a great reality most of us never perceive.
Enlightenment in the Buddhist sense has nothing to do with knowledge or intellect. Nor is it living in an otherworldly state of being “blissed out” or having visions or supernatural experiences.
In his book Zen Mind, Beginner’s Mind, Shunryu Suzuki Roshi said that enlightenment is “nothing special. … You may say ‘universal nature’ or ‘Buddha nature’ or ‘enlightenment.’ You may call it by many names, but for the person who has it, it is nothing, and it is something.”